Thera 1.87: Pavittha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(87):Pavittha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =87. Paviṭṭha= Reborn in this Buddha-age in the kingdom of Magadha, in a brahmin's family, and being naturally inclined to the life of a recluse, he became a Wanderer. His training ended, he wandered forth, and heard of Upatissa and Kolita (= Sāriputta and Moggallāna) joining the Buddha's Order of monks. And he thought: 'That I think must be a 83 better Order since such great sages enter it.' And he went and heard the Lord(Buddha), believed, and was initiated into monkhood. Soon after he realized arahantship(enlightenment), and thus declared aññā(supreme attainment): ---- 87 Khandhā diṭṭhā yathābhūtaɱ bhavā sabbe padālitā|| Vikkhīṇo jātisaɱsāro natthi dāni punabbhavo' ti.|| || ---- 87 The factors of the self are throughly seen; All bases of new being broken down. Killed utterly the cycle of rebirth. Now is there no more coming back to be.1 ---- 1 Cf. LXVII. ---- =1.9-7 87 Commentary on the stanza of Paviṭṭhatthera= The stanza starting with Khandha diṭṭhā yathābhūtaṃ constitutes that of the venerable thera Paviṭṭha. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating meritotious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, became a hermit named Kesava at the time of the Blessed One Atthadassī. One day, he approached the Master, listened to the truth (dhamma), became pious-minded, paid his homage to Him, lifted up his clasped hands, made his circumambulation and took his departure. On account of that act of merit, he was reborn in the divine world, and having done meritotious deeds now and them, wandered about his rounds of repeated rebirths, and sprang up in a brahmin family, in the kingdom of Magadha, when this Buddha arose. On having attained the age of intelligence in due course, he became a recluse in the order of wandering philosophers (paribbājaka) owing to his condition of bent down (ninna) disposition (ajjhāsaya) towards renunciation (nekkhamma), and having taken training in things to be trained (sikkhitabbaṃ sikkhitvā) there, he heard, while wandering about, the news of Upatissa’s and Kolita’s having become monks in the dispensation of Buddha, said to himself: “They also, namely, of great wisdom (paññā) have become monks there; methinks, it must be but better,” went to the presence of the Master, listened to the truth (dhamma), aptly gained pious faith and became a monk. To him, the Master intimated as to how to develop spiritual insight (vipassanā). He began to develop spiritual insight (vipassanā) and visualised Arahantship but before long. Hence, has it been said in the Apadāna:– “My name was thus Nārada; people knew me as Kesava. In quest (esaṃ) of good deeds, major and minor (kusalākusalaṃ), I went to the presence of Buddha. The great sage Atthadassī, the merciful, with His mind of loving kindness, that possessor of insight (cakkhumā) taught the truth (dhamma) consoling the living creatures. Making my own mind piously pleased, I raised my clasped hands onto my head; having paid my homage to the Master, I took my departure facing the east quarter. Seventeen hundred aeons (kappa) ago I became a sovereign lord of the earth, a very strong world-king named Amittatāpana. My depravity had been burnt.… Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he uttered a stanza, exposing his aññā(attainment). 87. ”My mass of senses (khandha) had been seen according to reality (yathābhūtaṃ); all existences had been cut asunder (padālitā). Repeated rounds of rebirhts (jātisaṃsāra) had been obviously obviated (vikkhāna); now no new existence exists. There, khandha means five clinging collection of senses (upādānakkhandha); indeed, they should be seen clearly (vipassitabba), by way of all-round understanding (parijānana) by means of well-known (ñāta) comprehension (pariññā), from the point of view of discrimination (upalakkhana) by spiritual insight (vipassanā) as well as from the point of view of ordinary (sāmañña) characteristic sign (lakkhana). Diṭṭha yathābhūtaṃ means; have been seen unequivocally (aviparitato) in such a manner as: “Idaṃ dukkhaṃ (this is mesery)” and so on, by means of wisdom of the right path (maggapaññā) accompanied by (sahita) the wisdom (paññā) of spiritual insight (vipassanā). Bhavā sabbe padālitā means: all such active-functional (kamma) existence (bhava) and spontaneious fruitional (upapatti) existence (bhava) as existences of sensual pleasures (kāma), etc., had been broken (bhinnā) and shattered (viddhaṃsitā) by the sharp weapon (sattha) of knowledge (ñāna) of the right path. Indeed, with the very destruction (padālana) of depravity (kilesa) there occur, namely, the cuttings asunder of both active functional and spontaneous fruitional (kamopapatti) existences (bhavā). Therefore, he said: “Vikkhīno jātisaṃsāro, n’atthi’dāni punabbhavo.” The meaning of that portion of the stanza has but been said already (heṭṭhā). The Commentary on the stanza of the Thera Paviṭṭha is complete. ----